Psalms 91:14 — Word Study
WLCכִּ֤י בִ֣י חָ֭שַׁק וַאֲפַלְּטֵ֑הוּ אֲ֝שַׂגְּבֵ֗הוּ כִּֽי־ יָדַ֥ע שְׁמִֽי׃
BSABecausekîy he loveschâshaq■ [has set his love upon Me, delighted in Me] I will deliver himpâlaṭ▸ [rescue, save, deliver] becausekîy he knowsyâdaʻ■ [acknowledged] My nameshêm [identity, character, reputation] I will protect himsâgab▸ [keep safe, watch over, protect]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| בִ֣י | me | Preposition, suffix |
| חָ֭שַׁק | he loves | Verb, Qal, perfect third person masculine singular |
| וַאֲפַלְּטֵ֑הוּ | and I will deliver him | Conjunction, verb piel first person common singular, suffix |
| אֲ֝שַׂגְּבֵ֗הוּ | I will set on high him | Verb piel imperfect first person common singular, suffix |
| כִּֽי־ | for | Particle |
| יָדַ֥ע | he knows | Verb, Qal, perfect third person masculine singular |
| שְׁמִֽי׃ | name my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Because he loves Me, I will deliver him; because he knows My name, I will protect him. |
| KJV | Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. |
| ASV | Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. |
| YLT | Because in Me he hath delighted, I also deliver him — I set him on high, Because he hath known My name. |
| WEB | “Because he has set his love on me, therefore I will deliver him. I will set him on high, because he has known my name. |
| BBE | Because he has given me his love, I will take him out of danger: I will put him in a place of honour, because he has kept my name in his heart. |
The translations agree on the essential meaning of the verse, particularly regarding the themes of love and knowledge of God's name.
The structure features one main clause followed by two consequence clauses, illustrating the cause-and-effect relationship between love for God and His protective promises.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָשַׁק
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 91:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Promises of Protectiongenerated
Psalm 91:14 emphasizes the relationship between God and those who love Him. This verse assures believers of God's deliverance and protection, reinforcing the idea that knowing God's name brings security. The surrounding verses illustrate the themes of safety and divine response to faithfulness, as seen in Psalm 91:15 and Psalm 91:16.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 91:9 | Because you have made the LORD your dwelling— my refuge, the Most High— |
| 2 | 1 Chronicles 29:3 | Moreover, because of my delight in the house of my God, I now give for it my personal treasures of gold and silver, over and above all that I have provided for this holy temple: |
| 3 | John 14:23 | Jesus replied, “If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our home with him. |
| 4 | John 16:27 | For the Father Himself loves you, because you have loved Me and have believed that I came from God. |
| 5 | Romans 8:28 | And we know that God works all things together for the good of those who love Him, who are called according to His purpose. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חָ֭שַׁק, Cha.shakgenerated
The verb חָשַׁק (Cha.shak) is a perfect tense form indicating a completed action, meaning 'he loves' or 'he has set his love upon.' This word conveys a strong emotional attachment, suggesting a deep desire and commitment to God.
This love is not merely an emotion but an active choice to cling to God, reflecting a relationship built on trust and devotion. In this context, it signifies the faithful response of the believer, which prompts God's protective actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb חָשַׁק governs the verse, with two clauses following it: one indicating the action of deliverance and the other the action of setting on high. The structure emphasizes the cause-and-effect relationship between love for God and His protective response.
The syntax places the love for God at the forefront, establishing it as the foundation for the promises that follow. The subsequent clauses articulate God's commitments in response to the believer's love and knowledge of His name.
Septuagint Backgroundgenerated
In the Septuagint, חָשַׁק is rendered as ἤλπισεν, which means 'he hoped' or 'he trusted.' This translation shifts the focus slightly from love to trust, indicating a relationship based on faith and reliance on God.
This choice suggests a broader interpretation of the believer's response to God, emphasizing not only love but also the trust that comes from knowing Him.
In plain words — the whole versegenerated
Psalm 91:14 tells us that God promises to deliver and protect those who love Him and know His name. This verse highlights the importance of a personal relationship with God, where love and knowledge lead to divine safety.
Frequently Asked Questionsgenerated
Loving God involves a deep emotional attachment and commitment, as well as actively choosing to follow and trust Him.
Knowing God's name signifies understanding His character and identity, which assures believers of His protective nature.
God's promise to deliver implies that He will intervene in times of trouble, providing safety and rescue to those who are faithful.
Deepening your love for God can involve prayer, studying His Word, and actively seeking to live according to His will.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my life?
- How can I grow in my love for God and my understanding of His name?
- What does it mean to trust God in difficult situations?
- How can I encourage others to know and love God?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine of Hippo, referenced this verse to illustrate God's promises to the faithful, emphasizing the relationship between love for God and divine deliverance.
These are the words of God to the Church. "Because he has set his love in me, therefore will I deliver him" [Psalms 91:14].Early Church Fathers on Psalms 91 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 91:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause he hath set his love upon me,.... These are the words of God himself; and, according to Aben Ezra, are directed to the angels, describing the good man, and making promises to him; and in this
Read John Gill on Psalms 91 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.
Read Robert Jamieson on Psalms 91 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis and the two following verses are the words of God, whom the psalmist here, as oft elsewhere, introduceth as giving an account of the reasons of God’ s singular care of all believing or pious persons. I will deliver him; I will abundantly recompense his love with my favour and blessing. On high; in a high and safe place, where no evil can reach him. Hath known my name, with a true and saving knowledge, so as to love me and put his trust in me. God’ s name is here put for God himself, as it is also 105:1.
Read Matthew Poole on Psalms 91 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 91:14 Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.Ver. 14. Because he hath set his love upon me, &c.] Because he cleaveth unto me, and acquiesceth in me. Ardet me, amplexus est me. Thus God is brought in speaking toward the close of all, for greater assurance. Aben Ezra saith that it is the speech of God to his angels. I will set him on high, because he hath known my name] And hence it is that his heart is so set upon me. They that know God’ s name will surely trust in him, Psalms 9:10. "Thy name is as an ointment poured out, therefore do the virgins love thee," Son 1:3. But unkent unkist, as the northern…
Read John Trapp on Psalms 91 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14-16) Another abrupt change of person. The conclusion of the psalm comes as a Divine confirmation of the psalmist’s expression of confidence. (Comp. Psalms 50:15; Psalms 50:23, with these verses.)
Read Charles John Ellicott on Psalms 91 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Because he hath set his love upon me] Here the Most High is introduced as confirming the word of his servant. He has fixed his love - his heart and soul, on me. Therefore will I deliver him] I will save him in all troubles, temptations, and evils of every kind. I will set him on high] I will place him out of the reach of all his enemies. I will honour and ennoble him, because he hath known my name - because he has loved, honoured, and served me, and rendered me that worship which is my due. He has known me to be the God of infinite mercy and love.
Read AdamClarke on Psalms 91 →
CambridgeThe Cambridge Bible for Schools and Colleges9–16. Renewed assurances of Divine protection, ratified by a Divine promise.
Read Cambridge on Psalms 91 →
Albert Barnes1798–1870Barnes' Notes on the BibleBecause he hath set his love upon me - Has become attached to me; has united himself with me; is my friend.
Read Albert Barnes on Psalms 91 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
“Because he loves Me, I will deliver him; because he knows My name, I will protect him.
“Because he has set his love on me, therefore I will deliver him. I will set him on high, because he has known my name.
“Because he loves Me, I will deliver him; because he knows My name, I will protect him.
The Lord says, “Because he is devoted to me, I will deliver him; I will protect him because he is loyal to me.
Tyndale line
Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.
Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.
Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.
Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.
Because he hath loued me, therefore will I deliuer him: I will exalt him because hee hath knowen my Name.
Strictly literal
Because he hath set his love upon me, therefore will I deliver him; I will set him on high, because he hath known my name.
Because in Me he hath delighted, I also deliver him — I set him on high, Because he hath known My name.
Because he has delighted in Me, || I also deliver him—I set him on high, || Because he has known My Name.
Because he hath fixed his desire upon me, therefore will I release him: I will set him on high, because he knoweth my name.
Because he is devoted to me, I will rescue him. I will protect him because he is loyal to me.
From the Latin
They that are planted in the house of the Lord shall flourish in the courts of the house of our God.
Simplified
I will save anyone who loves me; I will protect anyone who accepts me.
Because he has given me his love, I will take him out of danger: I will put him in a place of honour, because he has kept my name in his heart.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely, with all words matched. The Dead Sea Scrolls show some restoration, but the core meaning remains consistent across these witnesses, affirming the integrity of the text.
כִּ֤י בִ֣י חָ֭שַׁק וַאֲפַלְּטֵ֑הוּ אֲ֝שַׂגְּבֵ֗הוּ כִּֽי־ יָדַ֥ע שְׁמִֽי׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כי ב׳י חשק ואפלט׳הו אשגב׳הו [כי] [ידע] שמ׳
4 words on the leather — 2 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 91:14
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
חָשַׁק (chashaq) is a Hebrew verb that primarily means to cling or love, indicating a strong attachment or desire. It also has a denominative form related to furnishing with fillets or rings. The entries suggest a figurative use of the word, connecting love and desire with physical attachment.
חָשַׁק vb. be attached to, love
base
חשׁק vb. denom. only Pi. furnish with fillets or rings, and Pu. pass.
base
H2836a חָשַׁק be attached to, love H2836b חשׁק vb. denom. only Pi. furnish with fillets or rings, and Pu. pass.
2836 chashaq khaw-shak'
a primitive root; to cling, i.e. join, (figuratively) to
love, delight in; elliptically (or by interchangeable for
2820) to deliver:--have a delight, (have a ) desire, fillet,
long, set (in) love.
see HEBREW for 02820
חָשַׁק (cha.shaq) — to desire.
(Qal) to love, be attached to, long for
חָשַׁק (cha.shaq) — to connect.
1a) (Piel) fillet
1b) (Pual) fillet
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
luvz (Ps 45:1, title).
See PSALMS.
פָּלַט (palat) is a Hebrew verb meaning to escape or slip away. It encompasses various nuances, including delivering, bringing to safety, and causing to escape, with different forms indicating active or passive meanings. The entries suggest its use in contexts of security and deliverance, though no specific Old Testament verses are cited.
[פָּלַט] vb. escape
Qal and (if) escapers of them escape.
Pi.
bring into security
cause to escape, cast forth, of cow calving
appar. intrans. be delivered
Hiph. bring into security
base
H6403 [פָּלַט] escape .and (if) escapers of them escape.
. . bring into security
. cause to escape, cast forth, of cow calving
. appar. intrans. be delivered
. bring into security
6403 palat paw-lat'
a primitive root; to slip out, i.e. escape; causatively, to
deliver:--calve, carry away safe, deliver, (cause to) escape.
פָּלַט (pa.lat) — to escape.
1) to escape, save, deliver, slip away
1a) (Qal) to escape
1b) (Piel)
1b1) to bring into security, deliver
1b2) to cause to escape, cast forth
1b3) to be delivered
1b4) to slip away
1c) (Hiphil) to bring into security, bring to safety
Conj | V-Piel-Imperf-1cs | Suff — Conjunction · verb piel first person common singular · suffixHC/Vpu1cs/Sp3ms
שָׂגַב (sagab) is a Hebrew verb meaning to be high or exalted, often in an inaccessible way. It conveys a sense of safety and strength, used both literally and figuratively. The word appears in various forms, indicating actions like setting something securely on high or being too high for capture, and is associated with God's exalted nature.
[שָׂגַב] vb. be (inaccessibly) high
Qal
of city, be (too) high for capture
be high in prosperity
Niph.
be high
be (safely) set on high
be exalted
Pi.
set (securely) on high
exalt
Pu. be set (securely) on high
Hiph. God acts exaltedly
base
H7682 שָׂגַב be (inaccessibly) high .. of city, be (too) high for capture
. be high in prosperity
. . be high
. be (safely) set on high
. be exalted
. . set (securely) on high
. exalt
. be set (securely) on high
. God acts exaltedly
7682 sagab saw-gab'
a primitive root; to be (causatively, make) lofty, especially
inaccessible; by implication, safe, strong; used literally and
figuratively --defend, exalt, be excellent, (be, set on) high,
lofty, be safe, set up (on high), be too strong.
שָׂגַב (sa.gav) — to exalt.
1) to be high, be inaccessibly high
1a) (Qal)
1a1) to be (too) high (for capture)
1a2) to be high (of prosperity)
1b) (Niphal)
1b1) to be high
1b2) to be set on high, be (safely) set on high
1b3) to be exalted (of God)
1c) (Piel)
1c1) to set on high, set (securely) on high
1c2) to exalt, exalt (in effective hostility)
1d) (Pual) to be set (securely) on high
1e) (Hiphil) to act exaltedly
V-Piel-Imperf-1cs | Suff — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
